菩提道次第广论手抄稿:旧版第六十三卷A面
（手抄稿 第八册 p219）[00:02]
这个话，注意哦！它有一个很特别的地方，觉得什么—我怎么做得不对！你了解了这里，你就感觉到了，为什么前面告诉我们哪，“最极下愚”，你真正学法的人，你最愚痴的人，千万不要觉得自己是智慧的人。喏！第一件事情就告诉我们：哎呀，我怎么这么差呀！你觉得这么差，你才肯改。你现在觉得处处地方觉得我对，我有道理；既然你有道理，你还要改吗？你就能破坏现行了吗？你一天到晚在这个现行当中，你这个道理就是见烦恼，然后你的习气就是你的思烦恼，这么粗猛的烦恼都没办法破，顺着它，还谈其他吗？这句话。那怎么样才能生起来？这个道理我们懂了，怎么样生起来？下面：[01:01]
p. 145 (2)
In order to feel this, it is necessary to meditate on the way in which you produce the three effects of actions—fruitional and so forth.
【欲生此者，须多修习感异熟等，三果道理，】
(p220) 你要修这个的话，应该怎么办呢？就是，哪！前面说的，前面说的道理，那一路上面都过来。所以说前面这个道理说过来了以后，有了这个基础现在修这个，那很容易，这样。所以平常我们说：“哎呀，我忏悔呀、忏悔呀！”你忏些什么？不知道！你跑到佛前面说我念它个四句，你真的忏了吗？这个很简单哪，所谓忏悔的话，对你以前所做的觉得不对。你怎么晓得它不对？有一个对的东西摆在那里衡量，你一定是对跟不对衡量出来了以后，那个时候你才衡量出来对跟不对。现在你根本不晓得哪一个是对，哪一个是不对，你说的忏悔，忏些什么？你能忏，这连它忏些什么都不知道，就能忏得干净了吗？[02:00]
就像我们就说，哎，你去拔拔草—什么是草不知道！所以人家说那个笑话：叫他去拔草，结果拔了半天，那个菜都拔掉了，草还在那里。为什么？菜长得高嘛，那个草小小的在那里，他就拼命去拔，拔了半天。他自己觉得：喔唷！他就用功了，用了半天。结果啊，糟了！菜—要种的东西统统被他弄掉了，然后呢那个东西没有。这不是一个笑话哦！如果我们仔细检查一下，我们现在往往觉得：我现在好用功修行喔，你看我又出了家，这个也放下，那个也放下，然后呢，这个那一些人怎么不供养我，跑得来也不跟我磕头；又是个出家人。然后呢这一个人不对，那个人也不对。你做些什么啊？你做这个就是你把菜都拔掉了，然后呢这个草都在留在这个地方。这个我绝对不是说的笑话，你仔细检 (p221) 查、检查看。[03:00]
所以这是为什么我在这地方，我觉得自己一方面很不忍心，一方面看见在座的有几位同学好了，是赞叹、欢喜啊！我都是靠了他，他做了很多善业，我沾了光，随喜功德。但是另外一方面，有很多同修，偶然有几位同修不理想，啊，我心里直痛心，我呀真是不晓得怎么帮忙他，唯一的办法总希望多逼逼他，就是这个道理。所以如果大家条件不够的话，你们记住：有人来逼你，你应该感谢他；否则的话，趁早回家去，那还少造一点罪恶，至少将来不会堕地狱里面受苦哦！这一直是千真万确的事实。那么下面呢，[03:51]
At the time of putting this into practice,
【修持之时，】
我们正修的时候怎么办哪？[03:55]
do so by way of the two methods—the confession of sins in the Sūtra of the Golden Light and the confession of sins by way of the thirty-five buddhas.
【应由《胜金光明忏》及《三十五佛忏》二种悔除。】
有非常正确的教诫，告诉我们这个道理。《胜金光明忏》是有一本经，就是《金光明经》。《金光明经》一共有好几个翻译本，第一个是北凉昙无谶翻译的，根据这个翻译本，智者大师曾经着过疏，很多祖师们。那么还有《金光明忏》，这个主要的因为智者大(p222) 师着了疏以后，根据这个。这个另外一个译本，那个是唐朝义净三藏译的《金光明经》十卷。如果你们真正看的话，你们应该看那个十卷那个，后来写得非常完整。啊！那是真正好极、好极了！我这地方它有一个拷贝，实际上那个藏经里面也有，它那地方能够净除我们所有一切的业障。[05:03]
关于这个道理，现在我实在没精神，有精神的时候，我晚上要跟你们讲的。可是晚上，现在讲起来，因为我接了这么太多的东西，我只能这样说了，但愿你们把《了凡四训》、《俞净意公遇灶神记》这一种好好地看两遍。然后呢看两遍，我告诉你们的书多看，看了以后，然后你到那时一看的话，你到那时候心里面会马上产生正确的觉受。至少你会很认真地觉得：哎呀，我怎么以前这么错呀！乃至于你会有自己感觉得，对以前的错误产生惊心动魄之感。对了！那个时候你就对了，你就有机会把你以前的罪恶统统忏干净了。还有呢，它告诉我们的好处，这个好处是不得了的好处，你只要肯这样去做的话，的的确确地，哪怕五无间罪，都可以忏得干干净净的。那么这是第一个是《金光明忏》。[06:02]
还有呢，《三十五佛忏》。《三十五佛忏》就是我们现在的早、晚课诵当中，那个八十八佛当中的后面三十五佛。八十八佛分成功两部分，一个前面的五十三佛，一个是后面的三十五佛；它各有根据的，五十三佛出在《观药王药上菩萨经》上面，然后三十五佛(p223) 出在《决定毗尼母经》上头。这两个经里边，那么现在它们传的，这个宗喀巴大师传的这个传承当中，这两个都有完整的方法，所以我现在不用那个八十八佛，本来这个八十八佛那个仪轨，还是密教的大师做的，你仔细一看的话，你就了解。那么现在我们发给你的这个仪轨，它有它的一个特别的一个意义，我顺便跟你们说一下。[07:03]
宗喀巴大师当年他也是，修学都是这样，以他这样的老人家，这么了不起，他修行第一步就忏悔。那么忏悔干净了以后呢有净罪相，到那时种种感应，欸，他亲见那个三十五佛。结果见了三十五佛的时候，那三十五佛没头，欸，奇怪！怎么没头？那么他就问，因为见到了，然后呢就告诉他，说你那个仪轨不完整，有一部分缺少。后来他去请教，然后呢那个本尊告诉他，现在还有什么地方你不够，补足了就对。[07:38]
所谓仪轨，平常我们看起来，就像那个说一遍。实际上那个仪轨就是什么？说，拿我们普通一点话来讲的话，譬如那个汽车，汽车的什么叫仪轨？这个轮胎是这样子的，那个车身这个样，门是这个样……。请问：如果那个汽车没有门、没有车身、没有轮胎，你能开得动吗？你不能开，哪一部分少了就不行。所以它仪轨不完整，那个内容是有的，就像那汽车子是一样，它那个引擎是有的，那个驾驶的人坐在上面，可是对不起，不能载东西，也不能载客呀！那么经过宗喀巴大师这么一改革，那么这个就完整了，所以我所以采 (p224) 用这个法本的原因。[08:20]
其实这个内容，跟我们现在的早晚课诵上面所用的那个三十五佛，内容大致相同，只有一点点，就是那个观行的方法。实际上观行的方法，主要的就是忏悔的最重要的地方。刚才说的，平常我们说忏悔、忏悔，那嘴巴上面讲，从哪里忏呀？不知道。结果弄了半天，像那个笑话当中一样，把菜拔掉了，草留在那里；它现在你了解了这样子的内容去做的话，你做对了，草都拔掉了，菜留下来了，这是我顺便一提。那么以后呢我这个《金光明忏》那一部分，我不讲，只是它宗要的地方，我还是会给大家提一下。那么主要的用的就是用那个《三十五佛忏》，现在你们已经每个人都有了，在没有讲的之前，各位好好地把它看一下，好好地看一下，以后我们每天功课当中，一样主要的就是学修这个法。这个是破坏现行，把现行破坏。[09:42]
在说下去之前，有一点我要跟大家说一下的。到现在为止，你们晓得不晓得什么是现行？大部分人大家都知道，容或还有一、两个人不知道，那我要告诉你们，什么是现行？就是你现在的心理状态就是现行；由于这个心理状态，你身心状态就是现行，就这么简单。你现在的现行是什么？我们在上课你一心一意在听这个东西，法相应的，听得个来劲；法不相应的，听得不晓得在那个地方怎么办是好，但是也无法可想，直望手表，“怎 (p225) 么还不下课？”这就是你的现行，就是这样。[10:27]
那么现在我们懂得了这个佛法以后的话呢，晓得原来这是什么？如果跟法不相应的话，那就是不符、不顺。如果是“符”是什么？跟空相应了，见道以后。“顺”是什么？现在就是我们前面这种状态，顺于这个道相应的，一步一步觉得，啊，心心念念觉得：我这个错的要拿掉它，对的要上去，就是这个。所以说假定我们现在的心理就这样的，所以前面说“宽大”，浮浮泛泛，马马虎虎，这个心里面就是堕落的根。真正修行就从这地方要破掉它，如果你这地方不破的话，没办法！为什么我们现在不能用功，请问？为什么？你觉得要想用功啊就提不起来。提不起来的状态是什么？就坐在这里满好嘛，欸，坐在这里；然后呢有人跑得来聊聊天满高兴，就是这样然后；要上街去尤其起劲。这个什么？就是现在的现行，这么简单。你一旦破掉了，什么呢？就是这心里面没有了嘛，所以破现行就这么简单！[11:40]
但是呢，这一个东西就这么实在，就这么实在！你真的破掉了，你就会很清楚的，到那时候你如果是拜佛的话……。现在你们拜佛什么现象，我不敢说，但是以往我的经验以往的话，去拜佛，“是啊，出了家嘛，当然要去做这种事情啊！”可是拜是在那儿拜，拜了半天是没味道，就这么所以叫“追上下”，就这个样。心里面看看大家都拜我不拜， (p226) 我也不好意思，最好少拜几拜；然后呢一拜拜下去，拜了个半天，然后站起来；别人拜三拜，我只拜一拜，反正我总归在那儿拜了。就是这个现行，就是这样，你心里面不大相应的，这就是我们现在跟染污相应的。然后呢，你在那儿唱念的时候的话呢，“唉呀，尽量的话那最好啊……那个唱起来啊很伤气，反正别人，有别人念，我也去不去管它了。”就这种，处处地方，这就是我们的现行，你了解了一下。[12:47]
什么样对了呢？就是你一碰到，你全部精神就贯注进去了，就这个样，那就是跟法相应了。或者你会感到欢喜，或者你自己不觉得欢喜，但是全部精神呢就觉得跟它相应，就这样。那么跟善法相应的心情，我们不大多，可是跟恶法相应的事情，说起来处处皆是。譬如今天有人打斋：啊，今天要打斋！喔，这个打斋，不但打斋还有什么，找那些东西来得个配胃口。你事先，嗯，嗯！现在心里这个相应了，然后你吃的时候，越吃越起劲，那时你不觉得欢喜，但是心里面，全部精神贯注在里边。对不对？这个什么？恶法相应的现行。我们现在要破什么？就破这个，就破这个！所以这个道理说起来很容易喔，你一定要了解它所指的行相是什么，这样。如果是将来你真的一旦破了以后，你会感觉到内心当中立刻有不同的感受，这个下面一个个讲下去。[14:00]
所以如果这个没有的话，所谓的忏悔一点用场都没有！我说的一点用场，就是眼前 (p227) 结果的用场；那个种子有的哦，我已经说过很多次了，注意！只是一个种子，只是如此而已，只是个种子如此而已。那我们这里老和尚他为什么能够这样的功效，你们有机会去问问他。那肯定地，他念佛的时候，一定到那时候全部精神贯注在上头，尽管他不讲那个道理，现行一定破的。那个时候的现行是什么？一定跟法相应的，就这么清楚。所以你真正懂了以后要去修行的话，你们会内心当中非常清楚、非常明白，现在你这个一念是什么！如果你跟染污相应的，就是这样。然后呢在这里告诉你要破，就是破这个，了解了吗？这个叫破现行“力”，这是种力量，这是种力量。什么力量？心力，就是业力啊，业力啊，就是这个。第一个。[15:15]
第二、第二什么？对治。对治当中分六：
2 The power of applying remedies. The second power has six sections:
1) "Dependence on the profound Sūtras"
【第二力中分六：依止甚深经者，】
那个六样东西，一样一样东西说一下。[15:21]
includes such activities as receiving the oral transmission of Sūtras such as the Prajñāpāramitā, retaining their meaning, and reading them.
【谓受持读诵般若波罗蜜多等契经文句。】
这个第二个是对治力，什么叫对治呢？就是对症下药，治疗以前那个老毛病，这个力量。以前什么老毛病啊？就是无始以来的这个积习。换句话说无始以来，我们一直在什么？喏，烦恼相应的现行当中。因为你有这样的个现行，唯识上面所谓的种子，换句话说(p228) —习气，这个习气的力量很深很重，现在你要把那个习气，要把它拿掉，那么这个要靠第二个力量，要靠第二个力量。但是这个第二个力量，跟第一个有没有关系？绝对有关系！没有第一个，绝不可能有第二个。为什么呀？因为你现在第一个都在现行当中，你还在增长，你对治什么！就是你破掉了现行了，眼前虽然破掉了，可是它无始以来，这个习气的力量还在，那个时候你一定要把它拿掉它，所以那个时候才谈得到对治。所以假定我们第一个力量没有的话，说忏悔，什么东西都是开玩笑！[16:47]
那么现在你看哪！第一个“依止甚深经典”与“读诵”这些。所以祖师们都告诉我们，读经有没有用？有用啊！读经有两种：有一种，你如理思惟观察，了解经当中什么意义；还有一种，祖师告诉我们，你不要去分别，一心至诚恭敬地去念，也有道理。现在这个地方懂了没有？喏，说得很清楚，就是这个。因为以前你的现行是什么？跟烦恼杂染相应的。现在你第一个把它现行破除，然后那个时候，或者你提起至诚恭敬地只要去念。那个时候，什么？你薰习进去的是清净之法；或者你是如理思惟观察，不管是你用哪一种方式—对治。你懂得了这个，那就了解了祖师告诉你说：“你不要去分别思惟，你只要一心恭敬念。”对！然后呢说：“如果说你要去念这个，你要如理思惟了解了，照它行持。”对！两个绝不矛盾。但是有一个必要的条件是什么？你要破现行。[18:07]
(p229) 假定你现在嘴巴上面叽哩呱啦唱得个有劲，脑筋里面胡思乱想，请问有没有用？你现在还在烦恼现行当中。它对治的是什么？就是产生的力量。现在你在烦恼现行当中，你产生了什么力量？烦恼力量！这个本来说治病，是药要对治那个细菌的，现在你吃进去了都是细菌，能治得好病吗？懂不懂？所以这个地方我们要注意喔！所以我这一地方是讲得比较详细一点，你们了解了，自然而然你们这么了解的话，不管你持戒、念佛、参禅、学教，都有了。这第一个，我们就说你读经。第二个呢，[18:58]
2) "Interest in emptiness" means to comprehend the reality in which there is no self and which is luminously clear, and to have conviction that the mind is primordially pure.
【胜解空性者，谓趣入无我光明法性，深极忍可本来清净。】
这是什么？大彻大悟了，对呀！就这样。而那个时候心里什么状态？不但现行破—现行破了以后，那个时候的心理什么？是跟闻、思、修三种状态相应的智慧，一定跟法相应。跟空性相应是什么程度呢？跟修慧相应的，那最高的。前面我们去念的时候，当然你可能已经跟修慧相应，譬如说六祖大师的有一个学生，这个念《法华经》三千部的这个达法，他以前，法达还是达法我忘记掉了。然后他念了三千部，自己还觉得大我慢，跑得去拜六祖大师头不着地，六祖大师说：“这个大我慢，你磕头头不着地，你心里有什么？”自己被这个祖师一说，他心里面觉得：嗯，祖师倒有一点名堂，我一生念了三千部……。 (p230) “那你何尝念经啊！你不是在转经，你被经转哪！”然后给他讲了几句话，开悟了，啊，大彻大悟！然后呢大彻大悟了以后，他说：“那我以后不要念经了。”六祖大师怎么说？“以前你根本是被经转哪，现在你真正转经啊，现在你真正念经啊！”说不是说大彻大悟以后不要啊！就这样。[20:36]
所以前面这个单单诵，可能是闻、思、修三种，说空性相应是一定最后那一种，所以更高明。当然嘛！你能够把这个里边从根把它拔掉，那更高明的一种。第二个，这对治。这个所谓根拔掉，那个种子习气还在，那个种子习气还在哦！所以初地菩萨达到这个境界，他虽然种子习气还在，他已经不在生死当中流转，他是他的愿力在，他是他愿力还要在这个地方，这是我们要了解的。这是正对治，就是真正地破坏了它这个种子了。第三，[21:24]
3) "Dependence on recitation"
【依念诵者，】
这个下面这个，就是我们现在用得上的最好的办法。[21:29]
means to recite, according to the rituals, the special formulae such as the hundred-syllable [mantra of Vajrasattva].
【谓如仪轨念诵百字咒等，诸殊胜陀罗尼。】
依这个方法照着仪轨去念，那个“百字咒”，在我们那个放焰口当中有一个百字咒， (p231) 不晓得你们会不会？这个当年印度跟现在西藏这个很盛传，在我们中国只有焰口当中，就是那个，就是那个。那么这个什么？这个不一定是这个，“等”，其他的“殊胜陀罗尼”。譬如我们现在或者念准提咒、或者念大悲咒、或者念往生咒，乃至于譬如说灭罪真言，都是这些。[22:18]
The《Tantra Requested by Subahu》 states： The flames from fires that spread in spring forests Are out of control, burning up all the thickets; Likewise, the winds of ethical discipline fan the fires of recitation And the flames of great perseverance burn up sins.
【《妙臂请问经》云：“如春林火猛焰炽，无励遍烧诸草木，戒风吹燃念诵火，大精进焰烧诸恶。】
啊，妙不可言！就像春天树林当中的火，那个火非常地猛烈。春天怎么状态啊？每年到了春天，所有的树木都枯掉了。我们当然这地方热带、亚热带，那常绿的，他们那个地方是哪里？在西藏，那个夏天的山顶上面，冻得你要命，到了冬天的山顶上面，一样东西都没有了，所有的树叶掉得光光的，所有的草都枯掉了。在这种草枯的情况之下，碰见那个猛火一来的话，一下烧得光光的，烧得一样都没有。你不要说像西藏，那我觉得我们那地方，上海一带，那是这个温带。到了春天，他们这个荒野当中，有一个办法就是，譬如我们现在看见那个后面荒地，那不是长的荒草很多吗？他们点一把火，一把火一点，要不了几分钟，“嘎！”那个风又大，一下统统烧得光光的。[23:40]
(p232) 那么说明了什么？说明了就是我们积那个罪，你只要如法地去正对治，很快！所以经上面它有一个比喻：有人害怕，说我这个无始以来的罪过这么重，怎么办哪？佛就告诉你：欸，我告诉你，假定是这个房子里边，黑暗一千年了，然后呢你点一盏灯的话，是不是点了要一千年，慢慢、慢慢把它赶走啊？不是。什么时候亮？你一点就亮，对不对？对呀！尽管黑了一千年了，不要说一千年，一万年再长，你一盏灯一点，马上就亮。还有呢，你积那个草、那个木头，积在那里积一千年了，你要去烧，要不要烧一千年哪？也不要，那倒没有什么灯那么快，但是只要这个积的真正枯掉了，你一把火点上去，没几分钟“刮！”统统烧光。那这个就是我们忏悔的力量，注意哦！太值得了，太值得了！[24:45]
所以你真正懂得了，没有一个人例外的，它绝对会教你不修行都做不到。你会了解：我只要花这么小小的气力，把以前这么大的恶，一下就弄干净掉了；反过来呢，你贪小小的一点点便宜，将来受的苦是无量无边哪！嗯，就这个。可是这个里边有一个问题哦！它虽然这个春天，这个忏罪的时候你不要努力，一下就可以把它杂草都烧光，还要什么条件？“戒风吹燃念诵火，大精进焰烧诸恶”，要靠一样东西，没有风不行，什么风啊？戒！所以告诉我们，你持戒没有的话，谈不到。所以这个修学佛法，第一件事情是戒！[25:41]
现在我们有太多的人，碰到这种情况说，哎呀，现在这个时候啦……总觉得好像这 (p233) 个不行、那个不行啊！这倒是没有错，持起戒来是比较难，所以你大可不必受这个戒。既然你受了戒，这很简单嘛，这个不是别人逼着你耶，你自己愿意受，愿意受的话，你为什么还要说这个话？你要说这个话，就不要受，不很简单嘛！对吧？这个像契约一样，我订了契约，你可以不订嘛，没有人逼着你，既然你订了，那当然应该守那个戒，就这样。所以在我的感觉，我只是觉得我真愚痴，我怎么感得这个末法呢？这第一个。第二个我真愚痴，我不了解这个制戒的真实原因，我只有老老实实，佛怎么说我就照这么做。那个时候就对了！[26:37]
“戒风”，然后呢吹这个念诵的火，这个念诵的时候是“大精进焰”，这个念不是嘴巴里唱哦—心，现在的心跟它相应的。所以现在的心既然跟法相应了，一定破掉不相应的现行，这个了解不了解？所以叫大精进。什么叫“精进”？精进的定义不是说你在那里拼命地出力哦！就是说善法相应的努力，这个才叫精进。如果说你在念，在那儿磕头，“哎呀，我可以一口气坐两个钟头双盘，然后今天拜个五百拜！”但是你心里面胡思乱想，对不起，懈怠，没有用，没有用！所以真正地精进的话，就是一定是这样：持戒持得很严，然后呢心里面把握住地这样地去做，第一个。第二个，[27:35]
Just as when the sun's rays destabilize snow
It melts in the unbearable brilliance,
So too do the snows of sins disappear
When destabilized by the sunbeams of recitation and ethical discipline.
(p234) 【犹如日光炙雪山，不耐赫炽而消溶，若以戒日念诵光，炙照恶雪亦当尽。】
一段一段的譬喻。第二个就像这个太阳光，然后呢照这个雪山一样。那个太阳光一照，啊！那个雪就耐不住都溶掉了。现在呢什么东西来照？“戒日”。这个戒像日一样，为什么戒像日一样？为什么？我们要懂得它。我们所以要修学佛法，所以要忏悔业障的原因是什么？要去苦、要得乐。为什么有苦？你造了恶业。现在你懂得了，哦，原来这样，那么你怎么办呢？欸，要造善业。但是业因你了解吗？不了解。所以我们到现在为止了解我们在愚痴、无明当中，对于这个业感缘起，只有佛才彻底了解，所以只有他制的戒法，才是完整的。所以你一心恭敬、一心照着去做的话，这个完全正见。这个正见是真正什么？无明的对治，就像光一样，点一点哪，黑暗就去掉了；像热一样，一来，就寒就消掉了。懂吗？[29:10]
所以这个每一个地方有它特别的意义哦！是为什么我们刚开始的时候，头上五年是不可离依止。不是单单依了五年就行了，如果说你依止了五年，开、遮、持、犯不行，那尽寿依止，为什么？因为唯有这个是光明的，既然你要学这光明的法的话，你离开了这个，请问你怎么办？你了解了没问题，你不了解一定要依止。所以这地方叫“戒日”，这个不 (p235) 但有热而且有光，光热同炙，恶习统统尽。[29:52]
Lighting a butter lamp in a dark gloom
Entirely clears away the darkness;
Likewise, the darkness of sins accumulated for a thousand lifetimes
Is quickly dispelled by the butter lamp of recitation.
【如黑暗中燃灯光，能遣黑暗罄无余，千年增长诸恶暗，以念诵灯能速除】[30:09]
63A Commentary
ENGLISH LR V.1 P. (COMMENTARY V.9 P.94) [00:02]
This sentence, pay attention here! There is a special attribute to this. This is a feeling of what? How come "I" did wrong! If you understand this here, you will feel it. This is why it told us earlier about the "the worst of the childish." For those who truly learn the teaching, you are the most foolish. You should absolutely not feel that you are wise. Therefore, the first thing he told us was: How come I am so terrible! If you feel that you are terrible, that iswhen you will be willing to change. If you always feel that, "I am right in all instances, I have got the right reasons," would you want to change? Would you be able to eradicate [your current behaviours]? If you are all day long amidst your current behaviours, your reasons are your afflictions of the view, and your latent propensities are your afflictions of the thought. If you cannot even breakthrough your coarse afflictions and [in fact] go along with them, is there a need to go on further to talk about anything else? This sentence, how will you be able to give rise to [the feel of] it? We have now understood the principle, but how do we give rise to it? Next: [01:01]
In order to feel this, it is necessary to meditate on the way in which you produce the three effects of actions—fruitional and so forth.
If you want to cultivate this, what should you do? It is based on what was said earlier, all the principles said throughout the discourse of this teaching. Therefore, after we have explained all the earlier principles, to build on that foundation and meditate on this now will be very simple. It is like that. So, when we regularly say this, "I confess, I confess!" What are you confessing? You do not even know! You just go in front of the Buddha and recite the four phrases. Have you really confessed? This is very simple. What is called a confession is that you feel what you have done in the past is wrong. How do you know that it is not right? There has to be something correct there in which you can check against. You must have a measure that tells you what is right and wrong. Only then will you be able to tell whether you are right or wrong. But currently, you do not even know what is right and what is wrong. So, when you talk about confession, what are you confessing? You can [try to] confess. But without knowing what you are confessing, will you be able to clear [the sin] away? [02:00]
This is much like us saying, "Hey, you go and pull some weeds out." You do not even know what weeds are! That is why people will tell this joke, "We asked him to pull out the weeds. After much time has passed, all the vegetables were pulled out. But the weeds still remain." Why? The vegetables are taller. The grass is shorter. So. he relentlessly pulled the vegetables out. After some time lapsed, he thought to himself, " I have been working hard. I have been doing this for a long time." In the end, it is bad! The vegetables - the things which should be planted are all gone. There is nothing left. Is that not a joke! If we examine ourselves carefully, we at this time would often feel that, "I have been so diligent in my practice. Look at how I have become ordained. I have let that go and let this go. So then, why are these people not offering me things? When they come, they do not prostrate to me. I am a renunciate." And then you see this person being wrong and that person being wrong. What are you doing? By you doing this, it would be equivalent to pulling out all the vegetables. And all the grass will be left. I am absolutely not saying this in jest. You should examine yourselves carefully, examine yourselves. [03:00]
This is why when I am here, on one hand, I really do not have the heart to see [some people acting in a certain way]. On the other hand, I have seen quite a few people who have corrected themselves. I so praise them and feel delighted by it! It was all due to him, he has done much karma in which I have benefited from by rejoicing him. But on the other hand, there are some fellow practitioners, a few fellow practitioners who are not acting accordingly. , I am pained by this and do not know how to help them. The only way I can think of helping them is to exert some more pressure on them. This is the reason. For those who are not as qualified, you should remember this: if some people exert some pressure on you, you should thank them. Otherwise, you should just return home as soon as possible. Then you will have created less sin. At least you will not fall into hell and suffer in the future! This is always going to be the absolute truth. Next, [03:51]
At the time of putting this into practice,
What do we do when we actually practice this?
do so by way of the two methods—the confession of sins in the Sutra of the Golden Light (Suvarna-prabhasa-sutra) and the confession of sins by way of the thirty-five buddhas.
There are very exact explications which will give us the guidelines. The confession of sins in Sutra of the Golden Light is based on a scripture which is the Sutra of the Golden Light. This Sutra of the Golden Light was translated a few times. The first translation was done by Běi Liáng Tán Wú Chèn. Based on this translation, the great teacher Zhì Zhě composed a commentary of it. So have many other teachers. So the confession of sins in the Sutra of the Golden Light was based on the commentary of the great teacher Zhì Zhě. Another translation of it was done by the Yì Jìng Sān Zàng of the Tang dynasty and there are ten scrolls. If you really wish to read it, you should read the one that has the ten scrolls. It was written at a later time and it is very complete. That is truly, truly excellent! I have a copy of it here. Actually, it is part of the scriptural collection. It can help us clear away all of our karmic obstacles. [05:03]
Regarding the teaching on this, I really just do not have the energy now. When I do have some energy, I will teach this at night. But at night, for now, since I have taken on too many projects, I can only say that I sincerely hope you will read the books on Mr. Liao Fan and Yú Jìng Yì Gōng Meeting the Kitchen God twice thoroughly. You can read them twice. After you read through these books repeatedly, by then when you read it, you will immediately develop a correct feeling. At least you will very seriously feel that, "How come I have done so wrong!" Perhaps you might even feel that for the mistakes that you have made before, you feel shaken and astounded. That is right! That is when you are correct! You will then have the opportunity to confess and completely clear away all your sins from the past. And then, for the benefits that it tells us, the benefits are incredible benefits. As long as you will be willing to do these things, certainly, even for the five deeds of immediate retribution, you will be able to confess to clear them away entirely. So, this is the first one, "the confession of sins in the Sutra of the Golden Light." [06:02]
And then, there is the "confession of sins by way of the thirty-five Buddhas." The "confession of sins by way of the thirty-five Buddhas" is a part of our daily morning and night time rituals now. They are the last thirty-five Buddhas of the eighty-eight Buddhas [in the rituals]. Eighty-eight Buddhas are divided into two parts, the first fifty-three Buddhas and the later thirty-five Buddhas. There are references for each. The fifty-three Buddhas came from the Bhaiṣajyarāja-bhaiṣajyasamudgata-sūtra and the thirty-five Buddhas came from Vinayamātṛkā sutra. (Translator's note: this sutra in Sanskrit was searched on the web using "毘尼母經.") From these two sutras, what was passed down now, what was transmitted through Lama Tsong Kha Pa's lineage, there are complete procedures for both. Therefore, now I will not use the rituals for eighty-eight Buddhas here. Originally, the rituals for the eighty-eight Buddhas were actually composed by a teacher of the Vajrayana. If you look carefully, you will see. The ritual that I just gave you, there is a special meaning to it. I will just mention it here. [07:03]
Lama Tsong Kha Pa learned in the same way in his days. For someone of his stature, so magnificent, but the first step in his cultivation was to confess. After one truly confesses and clears the sins away, there will be signs of sins cleared away. There will be all sorts of signs. He actually saw the thirty-five Buddhas. But when he saw the thirty-five Buddhas, they did not have heads. That was strange! How come there were no heads? So, he asked. Since he saw them, he was told, "Your ritual is not complete. You are missing a portion." He went to consult for advice and his chosen deity told him, "There are some things which you do not have, just need to complete it and it will be right." [07:38]
The so called ritual, when we look at it, it seems like something that you just read through. Actually, what does the ritual do essentially? If we use a common way to express it, let's take the car for example. What part of the car can be compared to the ritual? The tires are this way, the body of the car is this way, and the door is like this and so on. May I ask you then, if the car has no door, no body and no tires, would you be able to drive it? You can't drive it. It won't work if any of that goes missing. Therefore, when the ritual is not complete, the main body of the content is still there, much like for the car, there is an engine where the driver can sit on top of. But I'm sorry. You can't carry anything or anyone else! So after Lama Tsong Kha Pa changed it, it became complete. This is why I chose to use this ritual book. [08:20]
Actually, if you compare the content to the thirty-five Buddhas used in our morning rituals, they are mainly the same. There is only a small part [that differs] which is the examination of the actions. But actually the part on examination of the actions is predominantly the most important aspect of the confession. I just said this earlier, normally we would say, "I confess, I confess." It is only said with your mouth. But what are you confessing? You don't know. After doing so for a while, the scenario will be much like the jest said earlier. You will have pulled out all the vegetables and left all the grass there. Now that you understand the meaning, when you do it, you will be right. All the grass will be pulled out and all the vegetables will be left. I just wanted to mention this. So later, for "the confession of sins in the Sutra of the Golden Light," I won't talk about that part. But for its main concept, I will still bring it up. However, we will be mainly using the "confession of sins by way of the thirty-five Buddhas." Now that all of you have one, before we instruct on this, you should read it thoroughly, read it thoroughly. In our daily assignments, one of the main components will be to train in this teaching. This is to eradicate the current behaviors, eradicate the current behaviors. [09:42]
Before I go on, there is one point that I want to tell you. Up until now, do you know what the current behaviors are? Most people know. There might be one or two people who do not know. So I will explain to you, what are the current behaviors? Your current state of mind would be the current behaviors. Due to this state of mind, your body and mind are current behaviors. It's that simple. What are your current behaviors now? When we are in class, you are listening to this with undivided attention. If you are concordant to the teaching, you are very energetic as you listen. If you are not concordant to the teaching, when you are listening, you just don't know what to do with yourself. But you can't do anything about it. You keep looking at your watch. "How come the class hasn't ended yet?" That is your current behavior. That's it. [10:27]
So now after understand the teachings, we know, what is this actually? That is if we do not concord to the teaching then we will not conform nor approximate. What is "conformity"? It is to be concordant to emptiness, this happens after reaching the path of seeing. What is "approximation"? That is the state that we described earlier, one which approximates and concords with the path. As you advance one step after the other, you will feel, ah, you will feel it one thought after the other, "I need to get rid of my faults. I need to do what is right." That's it. Therefore, if our current state of mind is like this, like the "great pretension" said earlier, being nonchalant and careless, then there grows the root to falling into the miserable realms in your mind. Real cultivation is to eradicate this. If you do not eradicate this, you can't do anything else! Why is it that we can't be diligent, may I ask? Why? You feel that you want to be diligent but you can't get motivated. What is the state of not being able to become motivated? You will sit there and feel things are pretty good. Eh, you just sit there. Then when someone else comes to chat with you, you become pretty happy. Just like that. And then, you will be even more enthusiastic if you go out on the streets. What are these? They are your current behaviors. It's that simple. As soon as you eradicate it, what happens? It's gone from the mind. Therefore, to eradicate your current behavior is that simple! [11:40]
However, this thing is just that real, just that real! When you truly have eradicated it, you will know clearly, by then if you are prostrating to the Buddha... Now what is it like when you prostrate to the Buddha now, I dare not to discuss that. But according to my past experience, in the past, when we prostrate to the Buddha, "Yes, since we are ordained, of course we need to do something like that!" Though we prostrate, but after a while, there is just not much to it. Therefore we call it "chasing the ups and downs." That's it. You would be checking around in your mind, "If everyone is prostrating and I don't, it would be embarrassing. But it would be best if I can do a few prostrations less." Then when you prostrate, you will stall before you stand up. When others have prostrated three times, I will have only done one. Anyhow, I am at least doing the prostrations. This is the current behavior. That's how it is. Your mind is not really concordant. This is to say we are now concordant to defilement. And then, when you are chanting, "Ah-ya, it would be best if...when you sing that, it hurts your qi. There are others around anyway. Others can chant. I don't need to worry about it." This is it. This occurs everywhere. These are our current behaviors. This is so you know. [12:47]
What will be correct then? That is as soon as you encounter it, you will devote your entire attention. Just like that. That happens when you concord with the teaching. Perhaps you may be happy, or perhaps you may not be happy, but you will devote all of your attention and feel a concordance. Just like that. For our minds to concord with virtues, this does not occur frequently. But for the nonvirtuous things that we concord with, if you name them, it happens everywhere. For instance, say today someone has come to offer food to the monastery. Ah, there is food offering today! Oh, for the food offering, not only just the food offering, but there are other things which you need to find to suit your taste first. You will first, um, um! Now your mind is concordant to this. Then when you eat, the more you eat, the more excited you become. You may not feel happy. But in your mind, all your attention is focused on this. Right? What is this? It is a behavior that concords to nonvirtue. What should we be eradicating? We are eradicating exactly this, eradicating exactly this! Therefore, this principle is very easily said. But you must know the subjective aspects that it is referring to, like that. If in the future you have truly eradicated it, you will immediately have a different feeling. It will be explained one by one as we go on. [14:00]
If this does not happen, then the so called confession is not even a bit useful! But there is one small use, a use that is only as much as the present result. There is still a seed. I have said this many times earlier! Pay attention! It is only a seed. That's all. It is only a seed and that's all there is. Why is it that our senior abbot here can produce such efficacy? When you get a chance, you should to ask him. Certainly, when he recites the Buddha's name, he must focus his entire attention on it. Even though he does not talk about the principles, but he surely eradicates the current behaviors. What is his current behavior then? It is certainly concordant to the teaching. It's that clear. Therefore, after you truly understand it and you practice it, you will know very clearly and very plainly in your mind what your current thought is now! This is called the "power" of eradication. This is a kind of power. This is a kind of power. What kind of power? It is a mental power, which is karmic power, karmic power. This is it. This is the first one.
The second one. What is the second one? It is the remedy. The remedies are divided into six parts. [15:15]
2" The power of applying remedies The second power has six sections:
1) "Dependence on the profound sutras" includes such activities
These six things, it will be explained one by one. [15:21]
as receiving the oral transmission of sutras such as the Prajnaparamita, retaining their meaning, and reading them.
Number two is the power of applying remedies. What is called a remedy? It is to focus on the sickness and apply the medication to cure this old problem. This is the power. What is the old problem? It is an accumulated latent propensity since beginningless time. In other words, since beginningless time, we have continued to do what? There, we have been engaging in this behaviour that accords with afflictions. Since you have this type of current behaviour, the so called "seed" by the school of the conscious-only, or you can call it - the latent propensity. This latent propensity runs very deep and it is very pronounced. So if you want to remove this latent propensity now, you will need to rely on a second type of power to do so. You will need to rely on a second type of power. But this second power, how does it relate to the first power? They are absolutely related! Without having the first one, it would be impossible to have the second one. Why? Because you are still carrying out your current behaviours, hence, you are continuing to accumulate. What then are you remedying? Hence after you eradicate your current behaviour, though it has been eradicated presently, but the force of this latent propensity from beginningless time remains. This is when you will need to remove it. That's the time you can talk about remedies. So suppose we have not developed the first power, then to talk about confession or whatever, it would be a joke! [16:47]
Now you can take a look! The first one, "Dependence on the profound sutras" and "reading them" and so on. Thus the former teachers have told us this. Is there any use to reading the sutras? There is! There are two ways of reading the sutras. One way is that you properly reflect and analyze to understand the meaning of the sutras. Another way is what the former teachers have told us. You should not differentiate but instead read with complete sincerity and respect. This makes sense too. Now, do you understand this here? There, it has been explained very clearly. This is it. What were your behaviours before? They accorded with afflictions and defilements. So now you want to first eradicate the current behaviours. And then, perhaps you will just sincerely and respectfully read [the sutras]. What are you doing at this time? You are conditioning yourself with the pure teaching. Or, you may perhaps be properly contemplating and analysing according to the teachings. No matter which way you are doing this, they are considered remedies. Once you understand this, you will understand what the formers teachers were telling you, "You should not discern and reflect, you should just read with complete sincerity and respect." That's correct! And then they would [also] say, "If you are going to read this, you should reflect properly to understand it and put it into practice." That's right! These two statements do not conflict. However, what is the necessary prerequisite? You must eradicate the current behaviour. [18:07]
If you are just chanting with your mouth but your thoughts are running wildly in your mind, may I ask then, would this be of any use? You are still carrying out behaviours under the influence of afflictions. What are remedies? It is a production of power. If you are currently behaving under the influence of the afflictions, what power can you produce? It would be a power of afflictions! Therefore, we had originally said that it is supposed to cure the sickness, and the medicine is supposedly a remedy to treat the bacteria. But now you are just eating more bacteria. Would you be able to heal your sickness? Do you understand this? Therefore, this is where we need to pay attention! I am giving you more detail explanations here. If you understand this, then it will be natural after your understanding that you will produce substance regardless of ifyou are upholding the vows, reciting the Buddha's name, practicing Zen, or learning the teachings. This is the first one. We said that it is for you to read the sutras. The second one. [18:58]
2) "Interest in emptiness" means to comprehend the reality in which there is no self and which is luminously clear, and to have conviction that the mind is primordially pure.
What is this? It means to have a great awakening. Yes! That's it. What is the state of mind for this? Not only are the current behaviours eradicated, but that after the eradication of the behaviours, what is the mind like then? You will have the three wisdoms from study, reflection and meditation. You will certainly accord with the teaching. But what is the level that concord with emptiness? It is one that concords with the wisdom of meditation. That would be the highest level. When we read [the sutras] earlier, of course you might have been already concordant with the wisdom of meditation. For instance, there was a student of the sixth patriarch who read the 3 thousand modules of Lotus Sutra, he is Dá Fǎ. I can't remember if it was Dá Fǎ or Fǎ Dá. He read three thousand modules of it. But he had this great arrogance. When he went to bow down to the sixth patriarch, he didn't touch the ground with his head. The sixth patriarch said, "This great arrogance you have. You don't even touch the ground with your head, what is on your mind?" After he was reproached by the teacher, he felt, "Um, the Teacher is a little popular has some . I have read three thousand modules of...." "Were you really reciting the sutras?! You are not spinning the sutras, but instead, you've been spun by the sutras!" (Translator: please note that this is a very literal translation.) After the teacher told him a few things, the student had an awakening. Ah! He had a great awakening! After this great awakening, he said, "I will not read the sutras anymore." What did the sixth patriarch say after that? "You were spun by the sutras before, but now you will actually spin the sutra. You will be really reading the sutras now!" So he did not say that you should not do this anymore after you become awakened! That's what it is. [20:36]
Therefore to just read, you could be at any of the three levels of study, reflection and meditation. But to be concordant to emptiness, it must be the last level. Hence it is more brilliant. Of course! If you can pull out the internal root, it is even more brilliant. The second one, this is a remedy. This is so called removing the root, but the seeded latent propensity remains! Therefore, a first stage Bodhisattva has reached this level. Though his latent propensity remains, he no longer will cycle through rebirths. It is his aspiration that remains, his aspiration that keeps him here. This is what we should understand. This is the exact remedy, which is to truly destroy the seed. Number three. [21:24]
3) "Dependence on recitation" means
This next one, it is the best method that we can use now. [21:29]
to recite, according to the rituals, the special formulae such as the hundred-syllable [mantra of Vajrasattva].
If you follow this method, this ritual to read, the "hundred-syllable [mantra of Vajrasattva]," in the food for the hungry ghost ritual, there will be this hundred-syllable mantra. I don't know if you all know? This was very widely used in India and Tibet in the earlier days. However, we would use it only during the food for the hungry ghost ritual in China. That's it. That's that. So for what else is there for this? The mantra may not necessarily have to be this one. "Such as" would mean like the other ones, 殊勝陀羅尼, or for instance, we would now perhaps recite 準提咒, or Great Compassion Mantra, or Rebirth [in the Pure Land] Mantra, or perhaps 滅罪真言. These all count. [22:18]
The Tantra Requested by Subahu states:
The flames from fires that spread in spring forests
Are out of control, burning up all the thickets;
Likewise, the winds of ethical discipline fan the fires of recitation
And the flames of great perseverance burn up sins.
Ah, this is inexplicably marvelous! Much like the flames from fires in spring forests, the flames are very fierce. What is the spring like? Every year by spring, all the trees will have withered. For us of course, we are in the tropics, the subtropics, so plants are always green. But where are they referring to here? In Tibet, the mountain peaks in the summer will freeze you to death. But on the mountain peaks in the winter, nothing remains. All the tree leaves will fall and all the grass will dry. In the case where the grass is all dry, when a great fire comes, everything is burned very quickly, nothing will be left. No need to say Tibet, I think that even for where we used to be, the surrounding areas of Shanghai, they are in the temperate zones. By spring, in the wilderness, there is one method for that. For instance, we see the wasted land in the back, aren't there a lot of dried grass? They would set a fire. As soon as the fire is lit, in just a few minutes, "Ga!" The wind is strong too. All are burned, just like that. [23:40]
What does this explain? This explains that for the sins that we've accumulated, as long as you remedy it properly, it will be cleared very fast! Therefore, the sutra has this example. There are those who are afraid, they say that the sins from the beginningless times are so weighty. What should we do? The Buddha will tell you, "Eh, let me tell you, if the house has been dark for one thousand years, as soon as you light one lamp, will it take you one thousand years of lighting the lamp to slowly, slowly dispel the darkness? No. When will it become bright? As soon as you light the lamp, it will be bright. Isn't that right? Right! Even though it might have been dark for one thousand years, not only one thousand years, perhaps as long as ten thousand years, but as soon as you light the lamp, it will be immediately bright. And then if you have accumulated the grass, the wood, say you have been accumulating for a thousand years, when you burn it, will it require a thousand years? You would not need it. But it won't be as fast as lighting a lamp. However, as long as what you have accumulated has truly withered, as soon as you set the fire, in just a few minutes, "Gua!" All will be burned. This is the power of our confession. Pay attention to this! It is just too worthwhile, too worthwhile [to make the effort]! [24:45]
Therefore, if you truly understand this, then no one is an exception to this, even if we ask you not to cultivate, you can't stop. You will come to realize that, "With a small amount of effort, for a great sin from the past, I can clear it away in an instant. Conversely, if I am attached to some puny [upfront] advantages now, my sufferings in the future will be immeasurable and boundless!" Um, this is it. But there is another issue here! Though in the spring this confession does not require a lot of effort and you can wipe out the weeds with fire at once, what is the other condition that you will need? "Likewise, the winds of ethical discipline fan the fires of recitation and the flames of great perseverance burn up sins." You will need one thing. It would not work without the wind. What kind of wind is this? Ethical discipline! Therefore, this tells us that if you do not have ethical disciplines, you can't be talking about this. Therefore, to train in the teaching, the first thing to do is to keep ethical discipline! [25:41]
There are too many of us now, when we encounter situations like this, ah-ya, for a time like this...we would feel that we can't do this and we can't do that! There is no mistake in that it is more difficult to uphold the ethical discipline. But you do not need to receive the vows. But since you have taken the vows, then this becomes very simple. This is not something that others are forcing you to do. It is something you willingly took up. If you had done so willingly, why do you say this? If you want to say this, you should not take up the vows. Isn't that very simple! Right? It is much like a contract. I have drawn a contract. But you don't have to draw the contract. No one is forcing you. But if you did draw up a contract, then of course you should be abiding by the vows. That's it. The way I feel now, I only feel that I am truly foolish. How come I have procured the effect of being born at a time of degenerate age? This is the first one. My second true foolishness is that I do not understand the real reasons for the restraints. So I can only be honest. As to whatever the Buddha tells me to do, I do it. Then you will be correct! [26:37]
"The winds of ethical discipline," and then it blows on the fires of recitation. When you recite, it is done with "great perseverance" This recitation is not done only by mouth - our mind, the mind is now concordant with it. Since the mind is now concordant with the teaching, you must have eradicated non-concordant behaviors. Do you understand this? Therefore, it is called the great perseverance. What is "perseverance"? The definition of perseverance does not just mean exerting strength! It is an effort that concords with virtues, this is called perseverance. If you are reciting, you are prostrating, [thinking], “I can sit in a full lotus position for two hours in one sitting and that I have prostrated 500 times today!" But if you are thinking wildly in your thoughts, I am sorry, you have been lazy. That is useless, useless! Therefore, to truly persevere, you must be like this: you will abide strictly by ethical discipline and you will have a grasp of it in your mind when you practice. This is the first one. Then there is the second one. [27:35]
Just as when the sun's rays destabilize snow
It melts in the unbearable brilliance,
So too do the snows of sins disappear
When destabilized by the sunbeams of recitation and ethical discipline.
There are passages of examples, one after the other. The second passage describes the sun rays. They shine on the snow mountain. As the sun rays shine, the snow cannot bear the sun rays and begin to melt. What do we use to shine here? "Sunbeams of recitation and ethical discipline." The ethical discipline is like the sun. Why is the ethical discipline like the sun? Why? We need to understand it. The reason we are learning the teaching, the reason we want to confess the karmic obstacles is what? It is to alleviate suffering and to obtain happiness. Why is there suffering? You have done bad karma. Now you understand it. Oh, that's what it was. So what are you going to do now? Eh, I have to do virtuous karma. But do you understand the karmic cause? You don't understand. Hence up until now we have understood that we are amidst foolishness and ignorance. With respect to karma and dependent arising, only the Buddha knows it completely. Therefore, only the ethical disciplines that he had stipulated are complete. So you will give all of your respect and wholeheartedly follow them to practice. This would completely be based on right view. What really is this right view? It is a remedy for ignorance. Much like a lamp, as soon as you light it, the darkness is eliminated. Much like warmth, as soon as it comes, coldness is eliminated. [29:10]
Therefore every point has a special meaning! That is why when we first begin, we cannot leave our teacher for at least the first 5 years. However, this does not mean by simply relying on your teacher for 5 years and it will be enough. If after 5 years, you still do not know what should be done, what should be avoided, what should be kept and what would constitute an infraction, then you will have to rely on him for your whole life. Why? It is because only this will bring brightness. Since you wish to learn this teaching of brightness, but you separate yourself from this, how can you do it? If you are able to understand it, it would be okay. But if you don't understand it, you will have to rely on your teacher. Therefore, this place calls it, "sunbeams of recitation and ethical discipline." Not only does this bring warmth but light. To be destabilized by both light and warmth, all your nonvirtuous latent propensities will be cleared away. [29:52]
Lighting a butter lamp in a dark gloom
Entirely clears away the darkness;
Likewise, the darkness of sins accumulated for a thousand lifetimes
Is quickly dispelled by the butter lamp of recitation.
To have accumulated sins for a thousand lifetimes, and it will go away just like that. Now we have not just done this for a thousand lifetimes, we have for immeasurable eons. Yet we can in a short time [clear them away]. Ah-ya, what a great advantage that is unseen! Therefore, if we turn this around and think this way, if we compare this to the money made in any business, this is unheard of! I feel that the more I think of this the happier I become. The mundane world people will go through great toils to make just a tiny bit. I just have make some slight effort and will make I don't know how great of a fortune! Everyone, you should congratulate yourself and feel fortunate! By then you will want to fight this tough fight. The more you fight, the more you become eager. Of course it is toilsome to fight. Hey, but the spoils of the war is incredible!